Albert Barnes Commentary John 4

The Lord knew. When Jesus knew. How he knew this we are not informed; whether by that power of omniscience by which he knew all things, or whether some person had informed him of it.

How the Pharisees had heard. The Pharisees, here, seem to denote either the members of the Sanhedrin or those who were in authority. They claimed the authority to regulate the rites and ceremonies of religion, and hence they supposed they had a right to inquire into the conduct of both John and our Lord. They had on a former occasion sent to inquire of John by what authority he had introduced such a rite into the religion of the Jewish people .

More disciples than John. Though many of the Pharisees came to his baptism (Matthew 3), yet those who were in authority were displeased with the success of John (John 1:25). The reasons for this were, probably, the severity and justice of his reproofs (Matthew 3:7), and the fact that by drawing many after him he weakened their authority and influence. As they were displeased with John, so they were with Jesus, who was doing the same thing on a larger scale—not only making disciples, but baptizing also without their authority, and drawing away the people after him.

Though Jesus himself baptized not. The reason why Jesus did not baptize was probably because, if he had baptized, it might have made unhappy divisions among his followers: those might have considered themselves most worthy or honoured who had been baptized by him. (Compare to 1 Corinthians 1:17).

He left Judea. The envy and malice of the Pharisees, he might have known, were growing so rapidly as to endanger his life. Since his time to die had not yet come, he withdrew to Galilee, a region farther from Jerusalem and much less under their control than Judea. See Mark 2:22; Luke 3:1. Although he did not fear death and did not shrink from suffering, yet he did not needlessly throw himself into danger or provoke opposition. He could probably do as much good in Galilee as in Judea, and he therefore withdrew himself from immediate danger.

And he must needs go through Samaria. Samaria was between Judea and Galilee. The direct and usual way was to pass through Samaria. Sometimes, however, the Jews took a circuitous route on the east side of the Jordan (see Barnes on Matthew 2:22).

Sychar. This city was located about eight miles southeast of the city called Samaria, between Mount Ebal and Mount Gerizim. It was one of the oldest cities of Palestine and was formerly known as Shechem, or Sichem (Genesis 33:18; Genesis 12:6). The city was in the tribe of Ephraim (Joshua 21:21). It was at this place that Joshua assembled the people before his death, and here they renewed their covenant with the Lord (Joshua 24).

After the death of Gideon, it became a place of idolatrous worship, with the people worshipping Baal-berith (Judges 9:46). It was destroyed by Abimelech, who beat down the city and sowed it with salt (Judges 9:45). It was afterward rebuilt and became the residence of Jeroboam, King of Israel (1 Kings 12:25).

It was called by the Romans Flavia Neapolis, and this name has been corrupted by the Arabs into Nablus, its present name. It is still a considerable place, and its site is remarkably pleasant and productive.

The parcel of ground. The piece of ground; or the land, etc.

That Jacob gave, etc. Jacob bought one piece of ground near Shalem, a city of Shechem, from the children of Hamor, Shechem’s father, for a hundred pieces of silver (Genesis 33:19). In this place, the bones of Joseph were buried when they were brought up from Egypt (Joshua 24:32).

He also gave Joseph an additional piece of ground, which he had taken from the hand of the Amorite by his own valour, with his sword and his bow, as a portion beyond what was given to his brothers (Genesis 48:22).

Possibly these pieces of ground lay near each other and were part of Jacob’s homestead. The well was near to this. There is now—as the Rev. E. Smith mentioned to me in conversation—a place near this well called Shalem.